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Exodus 30

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1 Thou shalt make also an altar to burn incense, of setim wood.

2 It shall be a cubit in length, and another in breadth, that is, foursquare, and two in height. Horns shall go out of the same.

3 And thou shalt overlay it with the purest gold, as well as the grate thereof, as the walls round about and the horns. And thou shalt make to it a crown of gold round about,

4 And two golden rings under the crown on either side, that the bars may be put into them, and the altar be carried.

5 And thou shalt make the bars also of setim wood, and shalt overlay them with gold.

6 And thou shalt set the altar over against the veil, that hangeth before the ark of the testimony before the propitiatory wherewith the testimony is covered, where I will speak to thee.

7 And Aaron shall burn sweet smelling incense upon it in the morning. When he shall dress the lamps, he shall burn it:

8 And when he shall place them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.

9 You shall not offer upon it incense of another composition nor oblation, and victim, neither shall you offer libations.

10 And Aaron shall pray upon the horns thereof once a year, with the blood of that which was offered for sin, and shall make atonement upon it in your generations. It shall be most holy to the Lord.

11 And the Lord spoke to Moses, saying:

12 When thou shalt take the sum of the children of Israel according to their number, every one of them shall give a price for their souls to the Lord, and there shall be no scourge among them, when they shall be reckoned.

13 And this shall every one give that passeth at the naming, half a sicle according to the standard of the temple. A sicle hath twenty obols. Half a sicle shall be offered to the Lord.

14 He that is counted in the number from twenty years and upwards, shall give the price.

15 The rich man shall not add to half a sicle, and the poor man shall diminish nothing.

16 And the money received which was contributed by the children of Israel, thou shalt deliver unto the uses of the tabernacle of the testimony, that it may be a memorial of them before the Lord, and he may be merciful to their souls.

17 And the Lord spoke to Moses, saying:

18 Thou shalt make also a brazen laver with its foot, to wash in: and thou shalt set it between the tabernacle of the testimony and the altar. And water being put into it,

19 Aaron and his sons shall wash their hands and feet in it:

20 When they are going into the tabernacle of the testimony, and when they are to come to the altar, to offer on it incense to the Lord,

21 Lest perhaps they die. It shall be an everlasting law to him, and to his seed by successions.

22 And the Lord spoke to Moses,

23 Saying: Take spices, of principal and chosen myrrh five hundred sicles, and of cinnamon half so much, that is, two hundred and fifty sicles, of calamus in like manner two hundred and fifty.

24 And of cassia five hundred sicles by the weight of the sanctuary, of oil of olives the measure hin:

25 And thou shalt make the holy oil of unction, an ointment compounded after the art of the perfumer,

26 And therewith thou shalt anoint the tabernacle of the testimony, and the ark of the testament,

27 And the table with the vessels thereof, the candlestick and furniture thereof, the altars of incense,

28 And of holocaust, and all the furniture that belongeth to the service of them.

29 And thou shalt sanctify all, and they shall be most holy: he that shall touch them shall be sanctified.

30 Thou shalt anoint Aaron and his sons, and shalt sanctify them, that they may do the office of priesthood unto me.

31 And thou shalt say to the children of Israel: This oil of unction shall be holy unto me throughout your generations.

32 The flesh of man shall not be anointed therewith, and you shall make none other of the same composition, because it is sanctified, and shall be holy unto you.

33 What man soever shall compound such, and shall give thereof to a stranger, he shall be cut off from his people.

34 And the Lord said to Moses: Take unto thee spices, stacte, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight.

35 And thou shalt make incense compounded by the work of the perfumer, well tempered together, and pure, and most worthy of sanctification.

36 And when thou has beaten all into very small powder, thou shalt set of it before the tabernacle of the testimony, in the place where I will appear to thee. Most holy shall this incense be to you.

37 You shall not make such a composition for your own uses, because it is holy to the Lord.

38 What man soever shall make the like, to enjoy the smell thereof, he shall perish out of his people.

   

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Horn

  

In Genesis 22:13, this signifies with all power as to the truths of faith. (Arcana Coelestia 2832) Horns are mentioned in the Word here and there, and signify the power of truth from good, or, in the opposite sense, of falsity from evil. Here they signify that the spiritual are entangled in external knowledges of the natural with all power as to truth; but are deprived of the power of receiving truth. (Arcana Coelestia 2832)

In Revelation 8:11, this signifies power in speaking, teaching, and writing, consequently, in reasoning and arguing.

'The little horn that rose up,' as mentioned in Daniel 7:3-8, signifies the full perversion of the Word by the application of its literal sense to the confirmation of the love of dominion. It is called 'little,' because such perverted application is not sensibly apparent to the understanding of a person, or to the sight of his spirit.

When spoken of the Lord, a 'horn' signifies omnipotence. It also stands for the power of truth from good.

(Odkazy: Apocalypse Revealed 270)


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Arcana Coelestia # 2063

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2063. 'You will not call by her name Sarai, for Sarah will be her name' means that He will cast off the human and put on the Divine. This is clear from what has been stated at verse 5 above regarding Abraham, where it is said, 'No longer will your name be called Abram, but your name will be Abraham', words which in a similar way mean that He will cast off the human and put on the Divine, dealt with in 2009. Indeed the letter H added to Sarah's name was taken from the name of Jehovah, in order that Sarah, like Abraham, might represent the Lord's Divine, that is to say, in order that the Divine marriage of Good and Truth in the Lord might be represented - 'Abraham' being Divine Good and 'Sarah' Divine Truth. And from that marriage the Divine Rational, which is Isaac, was to be born.

[2] Divine Good, which in itself is love, and in relation to the entire human race is mercy, was the Lord's Internal, that is, Jehovah, who is Good itself. This Good is represented by 'Abraham'. Truth that was to be joined to Divine Good was represented by 'Sarai', but once this too has become Divine, it is represented by 'Sarah', for the Lord advanced towards union with Jehovah gradually, as mentioned in various places above. 'Sarai' represented truth not yet Divine - when it was still not so thoroughly united to Good that Good was the source of truth. But once it was so thoroughly united to Good that it stemmed from Good it was at that point Divine, and Truth itself was in that case also Good since it was truth inhering in Good. Truth tending towards good so that it may be united to good is one thing, while truth so united to good that it stems completely from good is another. Truth tending towards good is still drawing on something of what is human, but once it is united completely to good it casts aside everything that is human and takes on what is Divine.

[3] This matter, like others previously, can be illustrated by what occurs with man. When a person is being regenerated, that is, when he is to be joined to the Lord, he moves towards that conjunction by means of truth, that is, by means of the truths of faith, for nobody can be regenerated except by means of cognitions of faith, which are the truths by means of which he moves towards such conjunction. These truths the Lord goes to meet by way of good, that is, of charity, and introduces this charity into the cognitions of faith, that is, into its truths. For all truths are the recipient vessels of good; and therefore the more genuine the truths are and the more they are multiplied, the more abundantly is good able to accept them as vessels, to bring them into a state of order, and only then to reveal itself, doing so in the end in such a way that the truths are not seen, except insofar as good shines through them. In this way truth becomes celestial-spiritual. And since the Lord is present solely within the good that flows from charity, a person is in this manner joined to the Lord, and by means of good, that is, of charity, has conscience conferred on him, from which he then thinks what is true and does what is right. But this conscience is a conscience in keeping with the truths and the things that are right into which good or charity has been introduced.

  
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Thanks to the Swedenborg Society for the permission to use this translation.